بعد از آن سورجاينى ركهيشر از پپلا پرسيد كه
اى سزاوار تعظيم
دار اين شخص كه ها خواب ميكنند و كه ها بيدار اند
وكدام بزگ است كه خواب ميبيند
و خو شحالى است كرا ميشود
و محل حمه كدام است
Post ab illo (posteà) Sour djabli rek’heschir à Pilad petiit, quòd:
ô digne veneratione!
in hac personâ venæ somnum faciunt, et venæ evigilatæ sunt:
et quisnam magnus est, qui somnium videt;
et lætus status cuinam fit;
et locus omnis (omnium horum quisnam est?
1. Then Sauryayanin Gargya asked:
‘Sir,
What are they that sleep in this man, and what are they that are awake in him?
What power (deva) is it that sees dreams?
Whose is the happiness?
On what do all these depend?’
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tasmai sa hovāca |
yathā gārgya marīcayo ’rkasyās taṃ gacchataḥ sarvā etasmiṃs tejomaṇḍala ekībhavanti |
tāḥ punaḥ punar udayataḥ pracaranti |
evaṃ ha vai tat sarvaṃ pare deve manasy ekībhavati |
tena tarhy eṣa puruṣo na śṛṇoti |
na paśyati |
na jighrati |
na rasayate |
na spṛśate |
nābhivadate |
nādatte |
nānandayate |
na visṛjate |
neyāyate |
svapatīty ācakṣate ||
پپلاد گفت
اى سورجاينى و قتيكه آفتاب خروب ميكند جميع شعا عهاى او در قرص او فرو ميرود
و باز و قتيكه طلوع ميكند جميع شعا عهاى او كه در قرص او در آمده بود بر آمده پهن ميگردد
همچنين جميع حواس در دل كه بزرگ حواس است جمع شده در مى آيند
در آن وقت اين شخص هيچ نمى شنود
و هيچ نمى بيند
و هيچ نمى بويد
و هيچ لزة از ذائقة نمى گيرد
و هيچ لمس نمى كند
هيچ نمى گويد
هيچ هيچ بر ست نمى گيرد
و هيچ لزة جماع ندارد
و خائط و بول نمى كند
آن شخص را سواپ ميگويند يعنى خود را يافته است
Pilad dixit:
ô Sour djabli! tempore quo sol occasum facit, omnes radii ejus in discum ejus deorsùm eunt (descendunt):
et rursùs tempore quo ortum facit, omnibus radiis, qui in discum ejus ingressi erant, egressis, latus (expansus) efficitur:
ipso hoc modo, omnes sunsus in cor, quod magnum sensuum est collecti facti, ingrediuntur :
in illo tempore, hæc persona quidquam non audit,
et quidquam non videt,
et quidquam non odoratur,
et ullam voluptatem è gestu non sumit,
et ullum tactum non facit,
et quidquam non dicit,
et quidquam cum manu non capit,
et ullam voluptatem copulationis carnalis non habet,
et excrementum et urinam non facit (non ejicit). (p. 144)
Illam personam Tsavap dicunt: id est, seipsam invenit (verè sua, sui juris est, nulli sensui obnoxia).
2. He replied:
‘O Gargya, As all the rays of the sun, when it sets, are gathered up in that disc of light,
and as they, when the sun rises again and again, come forth,
so is all this (all the senses) gathered up in the highest faculty (deva), the mind.
Therefore at that time that man does not hear,
see,
smell,
taste,
touch,
he does not speak,
he does not take,
does not enjoy,
does not evacuate,
does not move about.
He sleeps, that is what People say.
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prāṇāgnaya evaitasmin pure jāgrati |
gārhapatyo ha vā eṣo ’pānaḥ |
vyāno ’nvāhāryapacanaḥ |
yad gārhapatyāt praṇīyate praṇayanāt | āhavanīyaḥ prāṇaḥ ||
و در اين شهر خدا كه تن است همين پنج پرن كه پنج باد اند و نورانى اند بيدار ميباشند
اپان يكى آتش است
بيان آتش دوم است
و پران در اين آتش حا آتش بزرگ است
Et in hac urbe Dei, quòd corpus est, ipsi hi quinque (5) pran, quòd quinque (5) venti sunt, et lucidi sunt, evigilati sunt. Apan, unus atesch (ignis) est: bian, ignis secundus est:
et pran, in his ignibus, ignis magnus est
3. The fires of the pranas are, as it were, awake in that town (the body).
The Apana is the Garhapatya fire,
the Vyana the Anvaharyapakana fire;
and because it is taken out of the Garhapatya fire, which is fire for taking out, therefore the Prana is the Ahavaniya fire.
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yad ucchvāsaniḥśvāsāvetāvāhutī samaṃ nayatīti sa samānaḥ |
mano ha yāvana yajamānaḥ |
iṣṭaphalam evodānaḥ |
sa enaṃ yajamānam aharahar brahma gamayati ||
و سمان آتشى است كه هرچص در آن مى اندازند آنرا مى سوزند يعنى هضم كننده خذا است و بر آمد و در آمد نفس قربانى است كه در آتش مى اندازند
قربان كننده دل است
و نتيجص قربان كردن آتش اذدان است چه اذدان باد نتيص را بدل مير ساند
وآن نتيجه اين است كه حر روز در وقت سكهپت كه خواب بآرام است دل را به برهم مى رساند
et k’haman (saman) ignis est, quòd, quidquid in illum projiciunt, illud urit, id est, coctum faciens alimentum est: et τὸ exit et intrat halitus (respiratio), korban est quod in ignem projiciunt :
et korban faciens, cor est:
merces τοῦ korban facere, ignis advan est. Quid (nam) advan vntus mercedem cum corde (ad cor) facit pervenire:
et illa merces hoc est, quòd ; quoque die, in tempore τοῦ sak’hepat, quod somnus cum quite est, cor cum Brahm (ad Brahm) facit pervenire.
4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samana is he (the Hotri priest).
The mind is the sacrificer,
the Udana is the reward of the sacrifice,
and it leads the sacrificer every day (in deep sleep) to Brahman.
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atraiṣa devaḥ svapne mahimānam anubhavati |
yad dṛṣṭaṃ iṣṭam anupaśyati |
śrutaṃ śrutam evārtham anuśṛṇoti |
deśadigantaraiś ca pratyanubhūtaṃ punaḥ punaḥ pratyanubhavati |
dṛṣṭaṃ cādṛṣṭaṃ ca
śrutaṃ cāśrutaṃ
cānubhūtaṃ cānanubhūtaṃ
ca saccāsacca
sarvaṃ paśyati | sarvaḥ paśyati ||
و پورشى كه در دل است كه جيوآتما باشد او در وقت چواب بيننده بزرگى چود است
و هر چه مى چوا حر پيدا ميكند
وحر چه در بيدارى ديده است در خواب مى بيند
و چه در بيدارى شنيده است در خواب مى شنود
و حر چه در شهر و هر جا ديده است و تحقيق كرده است آنرا مكرر مى بيند
و ديده و نا ديده
و شنيده و نا شنيده
و دانسته و نا دانسته
و راست و دروغ
همه چود شده همه را مى بيند
و چون آتما همه كار ميكند و چلاق همه كار است جيو آتما هم كه به تعين از آتما جدا افتاده است در خواب همه كار ميكند و عادت اصلى خود را نمى گدارد
Proschi, quòd in corde (est), quòd djiw âtma sit, is, in tempore somni, videns magnitudinem suam est:
quiquid vult, productum facit:
quidquid in vigiliâ audivit, in somno audit:
quidquid in vigiliâ audivit, in somno auddit:
et quidquid in urbe et quocunque loco videt, et verificatum fecit, illud denuò videt:
et visum et non visum,
et auditum et non auditum,
scitum et non scitum,
et rectum (verum) et mendacium
omne ipse factus, omne videt.
Et quoniam âtma omnem auctionem facit, et creator omnis actionis est, djiw âtma etiam, quòd, cum existentiâ apparente (per existentiam apparentem ab âtma separatus lapsus (factus) est, in somno omnes actiones facit, et habitum (ritum) originalem suum non præterit (non derelinquit).
5. There that god (the mind) enjoys in sleep greatness.
What has been seen, he sees again;
what has been heard, he hears again;
what has been enjoyed in different countries and quarters, he enjoys again;
what has been seen and not seen,
heard and not heard,
enjoyed and not enjoyed,
he sees it all; he, being all, sees.
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sa yadā tejasābhibhūto bhavati |
atraiṣa devaḥ svapnān na paśyati |
atha tadaitasmiñ śarīra etat sukhaṃ bhavati ||
و در حالت خواب و قتيكه يكى رگى كه پرى تت نام دارد و از آن صفراء متولد ميشود و دل در او در مى آيد و راه ريختن صفراء مسود ميكند
انزمان جيوآتما هيچ خواب نمى بيند
چه دل آن رگ را كه راه خواهش است در آن وقت مى بندر ي چون راه خوا هش مسدود شد خواب نمى بيند
و جيوآتما در بدن در آن وقت عين آتما كه آنند سروة است ميشود
Et in statu somni, tempore quo, cum venâ, quòd Poratat nomen habet, [et] ex illâ bilis generata (producta) fit, et (p. 145) cor in illam venit, et viam τοῦ effundere bilem obturatam facit: djiw âtma ullum somnium non videt:
quid? (nam) cor illam venam, quod volitionis est, in illo tempore ligat; et quoniam via volitionis obturatas sit, somnium non videt: djiw âtma, in corpore, in illo tempore, forama τοῦ âtma, quòd τὸ anand sroup est, fit.
6. And when he is overpowered by light,
then that god sees no dreams,
and at that time that happiness arises in his body.
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sa yathā somya vayāṃsi vāsovṛkṣaṃ saṃpratiṣṭhante |
evaṃ ha vai tat sarvaṃ para ātmani saṃpratiṣṭhate ||
اى نيكو خو چنا نچه جميع پرنده ما بر بالاى در ختى كه هميشه چاى بودن آنها استآمده آرام ميگيرند
هم چنين اين همه در پرم آتما يعنى چان بزرگ كه جان جانها است در آمده آرام ميگيرند
O purum desiderans! quemadmodùm omnia volantia, super summum arboris, quòd semper locus τοῦ esse illa (ibi) est, ut venerunt, quitem sumunt;
ipso hoc modo, hæc omnia in pram âtma), id est, magnum, quòd anima animarum est, ingressa, quietem sumunt.
7. And, O friend, as birds go to a tree to roost,
thus all this rests in the Highest Atman,-
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pṛthivī ca pṛthivīmātrā ca |
āpaś cāpomātrā ca |
tejaś ca tejomātrā ca |
vāyuś ca vāyumātrā ca |
ākāśaś cākāśamātrā ca |
cakṣuś ca draṣṭavyaṃ ca |
śrotraṃ ca śrotavyaṃ ca |
ghrāṇaṃ ca ghrātavyaṃ ca |
rasaś ca rasayitavyaṃ ca |
tvak ca sparśayitavyaṃ ca |
vāk ca vaktavyaṃ ca |
hastau cādātavyaṃ ca |
upasthaś cānandayitavyaṃ ca |
pāyuś ca visarjayitavyaṃ ca |
pādau ca gantavyaṃ ca |
manaś ca mantavyaṃ ca |
buddhiś ca boddhavyaṃ ca |
ahaṅkāraś cāhaṅkartavyaṃ ca |
cittaṃ ca cetayitavyaṃ ca |
tejaś ca vidyotayitavyaṃ ca |
prāṇaś ca vidhārayitavyaṃ ca ||
زمين بسيط و مركّب
و آب بسيط ومركّب
و آتش بسيط و مركّب
و باد بسيط و مركّب
و آكاش بسيط و مركّب كه بهوت آكاش و هردى آكاش باشد
بيندئى و آن چه ديده ميشد
و شنوائى و آن چه شنيد ميشد
و بريائى و آن جه برئيده ميشد
و ذائقه و آن جه چشيده ميشد
و كامسه و آن چه چشيده ميشد
و گويائى و آن چه گفته ميشد
و دست و آن چه باو گرفته ميشد
و پائى و جائى كه بآنجا بشا رفته ميشد
و قوت دافعه و فضله
و آلت جماع و لذاته آن
و دل و خواهش دل
عقل و صفت عقل
اهنكار و صفت اهنكار كه من و من گرينده باشد
و چت و صفت چت يعنى خاطر وخطره
و روش و روشنائى
و قوت و كار قوت
اين همه در وقت سكپت در آتمآى بزرگ آرام ميگيرند و آن آتماى بزرگ محل اين همه است
Terra non composita (simplex) er (terra) composita:
et aqua non composita, et composita:
et ignis non compositus, et compositus:
[et âkasch non compositus et compositus] quod bhout âkasch et hari âkasch est:
et visus, illud quod visum fit:
et auditus, et illud quod auditum fit:
et odoratus, et illud quod olfactum fit:
et gustus, et illud quod gustatum fit:
et tactus, et illud quod (per) tactum monstratum fit:
et loquela, et illud quod dictum fit:
et manus, et quod cum eâ captum fit:
et pes, et locus, quòd cum hoc loco (in hunc locum) cum pede itum fit:
et vis pellere (è corpore) superfluum:
et membrum copulationis; voluptas illius:
et cor, et volitio cordis:
et intellectus, et qualitas intellectûs:
et egoitas, et qualitas egoitas; quòd: ego et ego, dicens sit:
et τὸ tschat, et qualitas τοῦtschat; id est cor (cogitnas, khatter), et cogitatio accidens:
lumen, et lumen (quod effundit):
vis (virtus, facultas), et actio vis (virtutis, facultatis): hoc omne, in tempore τοῦ sak’hepat, in âtmaï magnus, locus hujus omnis est.
8. The earth and its subtile elements,
the water and its subtile elements,
the light and its subtile elements,
the air and its subtile elements,
the ether and its subtile elements;
the eye and what can be seen,
the ear and what can be heard,
the nose and what can be smelled,
the taste and what can be tasted,
the skin and what can be touched,
the voice and what can be spoken,
the hands and what can be grasped,
the feet and what can be walked,
the mind and what can be perceived,
intellect (buddhi) and what can be conceived,
personality and what can be personified,
thought and what can be thought,
light and what can be lighted up,
the Prana and what is to be supported by it.
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eṣa hi draṣṭā
spraṣṭā
śrotā
ghrātā
rasayitā
mantā
boddhā
kartā
vijñānātmā
puruṣaḥ |
sa pare ’kṣara ātmani saṃpratiṣṭhate ||
و اين آتماى بزرگ بيننده است
و لمس كننده است
و شنونده است
و بوينده است
و چشنده است
و كننده كار هاى دل است
و كننده كار هاى عقل است
و كرتا است يعن كننده همه است
و عين علم است
و پرش است يعن در همه پر است
Et hic âtmaï magnus, videns est;
et tactum faciens est;
et (p. 146) audiens est;
odorans est;
et gustans est;
et faciens actiones cordis est;
et faciens actiones intellectûs est; kratar est; id est, faciens omne est;
et forma scientiæ est;
et porsch est; id est, in omni por ast (plenus est, omne replet).
9. For he it is who sees,
touches,
hears,
smells,
tastes,
perceives,
conceives,
acts,
he whose essence is knowledge,
the person,
and he dwells in the highest, indestructible Self,-
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param evākṣaraṃ pratipadyate |
sa yo ha vai tad acchāyam
aśarīram
alohitaṃ
śubhram
akṣaraṃ
vedayate yas tu somya |
sa sarvajñaḥ
sarvo bhavati |
tad eṣa ślokaḥ ||
و اين آتما را كه سايه ندارد
و بدن ندارد
و و رنگ ندارد
و پك
و لطيف و منزّه است
هر كه اين چنين بداند
او همه دان است
و همه است
و مواغق اين معنى است در منتر بيد كه
Hunc âtma, quòd imbram non habet;
et corpus non habet;
et colorem non habet;
et purus,
et subtilis, et immunis (ab omni) est;
[quisquis] hoc modo scit,
is omne scivit (scit),
et omne est.
Conforme huic significationi è mantr τοῦ Beid est, quòd;
10. He who knows that indestructible being, obtains (what is) the highest and indestructible,
he without a shadow,
without a body,
without colour,
bright,
See above
yes, O friend, he who knows it,
becomes all-knowing,
becomes all.
On this there is this Sloka:
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vijñānātmā
saha devaiś ca sarvaiḥ prāṇā bhūtāni saṃpratiṣṭhanti yatra |
tad akṣaraṃ vedayate yas tu somya
sa sarvajñaḥ
sarvam evāviveśeti ||
اين آتما كه عين علم است و وجيوآتما
و جميع حواس و موكالن آنها و عناصر در آن ذات محو ميشوند
اى نيكو خو هر كه آن ذات را بداند
او داننده همه ميشود
و عين همه ميشود
hic âtma forma scientiæ est: et djiw âtma,
et omnes sensus, et mokelan illorum, elemanta, in illo ente deleta (annihilata fiunt. O purum desiderans! quisquis illud ens scit,
is sciens omne fit,
forma omnis fit.
11. He, O friend, who knows that indestructible being wherein the true knower,
the vital spirits (pranas), together with all the powers (deva), and the elements rest,
See above
he, being all-knowing,
has penetrated all.’
